E. M. Forster in his celebrated A Passage to India wrote: "India is the country-fields, fields, then hills, jungle, hills and more fields". I was reminded of this while travelling from Palghat to Tiruvilwamala by an early morning bus. Unlike the coastal belt of Kerala which abounds in lagoons and coconut palms, 'the landscape this side of the State is dominated by hills, paddy fields and palmyra trees.
Tiruvilwamala is an important temple, consisting of two shrines side by side-one dedicated to Rama and the other to his brother Lakshmana. It is a mountain shrine easily accessible by road on the west side. The eastern side consists of a series of mountains which one has to trek to reach the temple. The place is in Thalapalli Taluk in Trichur District. It is 29 km. from Trichur and 20 km. from Palghat and is well served by frequent bus services.
To the north of Tiruvilwamala, about one km away, is the famous Bharata river (Bharatapuzha), the Ganges of Kerala, which adds to the scenic beauty of the place. On the other side of the river is Lakkidi Railway station on the Olavakot-Shornur section of the Southern railway. Killikurissimangalam, the birthplace of the famous Malayalam poet, Kunchan Nambiar, is near here.
It is a typical country place, calm, quiet and serene. Standing atop the hill and surveying the picturesque landscape of the place caressed by a soft breeze, one finds oneself perfectly at peace with him and the world.
The temple was among the richest in Kerala with one Iakh paras of paddy as income from its lands, but to day, thanks to the land reforms of the Kerala Government, like several other temples in the State, Tiruvilwamala also struggles for survival. The temple is at present administered by the Cochin Devaswom Board.
One prominent feature of Kerala temples, that is the flagstaff, which beckons you from afar, is absent here. SO also the temple towers of which only the, bases remain on the west and eastern gateways. Its beautiful carvings indicate how ornate the gopurams were. They had seven storeys and were so tall that the lamps fit there could be seen from the platform of the peepal tree at Tirunavayi Navamukundan temple, which is some 40 km. away.
The popular belief is that darshan of both Tirunavayi and Tiruvilwamala on one and the same day is very auspicious. Since seeing the light of temple even from a distance is equal to seeing the deity, lights in the towers were prohibited. The Lord ordained it that the real Bhakta should come physically to Tiruvilwamala and pray rather than adopt the short cut of viewing the lights from Tirunavayi.
The story goes that once the temple priests sleeping on the top storey of the gopuram lighted a lamp and some of them went to Tirunavayi to see if the lights could be really seen from there. They did see the lamp and they showed it to others as well. The very next day the gopuram was struck by lightning and thunder and was razed to the ground. They have not been rebuilt since.
Huge Peepal Tree
Another striking feature is the huge peepal tree in front of the shrine on the east. It is a rocky place, the rocks extending right upto the srikoil inside. No soil is visible around, yet the peepal has grown majestically with its roots spreading all over the place. The tree stands as though welcoming the visitors.
A little to the south of the eastern gateway is the Hanuman shrine. It is a magnificent 5-foot stone image covered with silver raiment. Devotees first worship this guardian deity before entering the temple chanting:
Yatra yatra Raghunathakeertanam
Tatra tatra Kritamastakaanjalim
Bhashpavari Paripoornalochanam
Maarutim namata raakshasaantakam
(Whenever the glories of Sri Rama, the Chief of the Raghu race, are sung, there is present Sri Hanuman, the son of Vayu, and destroyer of demons, with his joined palms held over his head in salutation to Sri Rama and his eyes filled with tears of devotion. Bow before that Hanuman.)
Yet another feature peculiar to this temple is the presence of two equally big and square-shaped srikoils-one facing east, with the deity imagined and worshipped as Lakshmana, and the other facing west, dedicated to Sri Rama, though both the idols are that of Mahavishnu, with four arms carrying the conch, the disc, the mace and the lotus.
A striking example of distinct architectural charm, both sanctums are set a little apart from each other though they are to be circumambulated together, not separately. They are similar in' style, quadrangular in shape with rubble basement.
The roof is in two storeys, the lower one of truncated pyramidal shape and the upper one pyramidal with a golden stupi and four gabled roofs projecting externally form the top roof. In both the shrines the roof is covered with copper sheet.*
According to legend, the eastern idol is the earlier one and was installed by Parasurama himself. It is a stone image about three feet in height. When decorated with gold ornaments, flower garlands and diamonds the little image shines and is beautiful to behold. Sri Vilwadri Mahatmya, a Sanskrit text with 18 chapters, describes the origin of this ancient temple. It is in the form of a conversation between Uma (Parvati) and Maheswara (Siva).
*The Arts and Crafts of Kerala
According to this, Bhargava Rama, as Parasurama is called, prayed to Siva for the liberation of his pitrus. Pleased with the prayers of Parasurama, Parameswara granted him the imago of Vishnu, which he himself was worshipping. Parasurama, in his search for a suitable place for the installation of the deity, came across the beautiful Vilwadri, full of Amala trees. He constructed a temple here, consecrated the deity and laid down the pooja routine. He brought the pirtus and got them liberated as a result of the darshan of the divine deity. The place he settled down finally is still known as Bhutan mala.
Self-born Image
The image in the sanctum facing west is Swayambhu or self-born. It is four to five feet tall and is permanently fitted with a gold plated cover for the protection of the image and hence never renewed
Once a priest while trying to remove the coverings damaged the idol slightly. Thereafter it was decided to fit it permanently. The cover is in two portions-one up to the waist and the other above both so dexterously joined together as not to be visible as separate ones. It is said that there used to be a hole on the pedestal in front of the deity. The water filled here was served as tirtha. Once a piece of kadali plantain fell into this. The priest tried to remove this by piercing the hole with a sharp instrument. He heard a cracking sound of the stone and the tool fell from his hand. The tirtha also dried up subsequently. It is believed that below the sanctum there is a cave and also a golden Vilwa tree. Some say, it is because of this that the place came to be called Vilwamala.
According to another legend when the power of the Vishnu deity increased enormously the asuras feared their end would come soon. To prevent this one asura assumed the guise of a Brahmin and came to the temple. He mixed freely with other Brahmins and participated in the temple feast with them. At night he would haunt the temple, would kill the cows and other animals and oat their flesh. He throws the bones and horns at one place, which became a heap. This is still called muri kunnu (muri means ox and kunnu means hill.) This aroused the suspicion, of other people - who were frightened beyond their wits. They prayed to God. One dark night in the month of Kumbha when everyone was fast asleep the asura broke open the sanctum and tried to destroy the idol. Then Mahavishnu assumed the form of Narasimha-half-man and half-lion-and tore him to death. Hearing the asura's wailing's people came but were also frightened by the fierce form of the God. At this juncture Vilwarnangalathu Swamiyar appeared and he praised the Lord with stotras, addressing him as Vilwadrinatha. The Bhagawan calmed and assumed his benign form. People were overjoyed and started addressing him as Vilwadrinatha after the sage.
Rigorous Tapas
The story of the origin of the Swayambhu deity in the west nada is also related in the Vilwadri Mahatmya referred too earlier. According to this, Aamalakan, the son of Kashyapa Prajapati, started a rigorous to propitiate Mahavishnu. Indra thought his objective was to conquer Swarga. He, therefore, deputed the celestial beauties Urvasi, Rambha and Tilottama-to interrupt-his tapas. But they failed in this.
Therefore he did not approach Kashyapa himself who explained to Indra that Aamalakan had no ambition nor washe interested in things transient. He was only interested in attaining unstinted devotion to God. Indra felt happy and left.
But the Asuras became panicky. They thought this severe penance would bring about their ruin. The decided to endit by adopting various means, by creating terror in Aamalakan. But the latter opened his eyes, which emitted sparks of fire, which ultimately turned into a huge fire. The asuras became breathless -and died on the spot. The heap of the dead was transformed into rock, which is even now known as rakshasapaara (paara meaning. rock) to the south east of the present temple. Sage Aamalakan continued his prayer. Pleased by his perseverance, the four-armed Mahavishnu adorned with conch, etc., accompanied by Lakshmi and Bhudevi with Adisesha as his canopy, appeared before him. The sage shad tears of joy and bowed before Bhagawan.
Mahavishnu asked his devotee to name any boon. Aamalakan said that he desired nothing in this world, not even heaven. What he wanted was achanchala bhakti, unstinted devotion. He also requested the Lord to remain there for the protection of those who suffer in this Samsara. Mahavishnu agreed and transferred his image to the deity.
Thus both Vigrahams facing east and west are of Mahavishnu. Aamalaka Maharshi used to chant Rama's names while doing tapas on the west side, Hence people praying here also uttered Rama nama and worshipped the deity as Sri Rama. Consequently the idol on the east side came to be regarded as Lakshmana, Rama's brother and life-breath. Foremost among Rama temples
Among the three famous temples dedicated to Sri Rama in Kerala, Tiruvilwamala is the foremost, the image here being self-born. The other two temples are Triprayar near Trichur and Tiruvangad in North Kerala. Similarly there are only a few temples for Lakshmana in India lot alone in Kerala. There is one temple at Vennimala some 8 km. away from Kottayam. But it is not as well known as Tiruvilwamala. To the south of the sanctums is the little Ganapati shrine, which faces east. Outside the temple and down below on the southern side a flight of stone steps lead to the shrine of Hariharaputra or Ayyappa installed on the same pedestal as Siva and Parvati.
The entire courtyard of the temple is paved with stone slabs. On the north side is the temple tank. There is no well inside the temple, which is another peculiarity. The water required for daily worship is drawn from a tank situated in the n6rth-east side. Therefore no one is allowed to use this tank. If any pollution is suspected water is brought from the nearby Bharatapuzha.
Punarlanani
About 3 km. from the temple on the East Side there is a cave about one furlong long in the southwest direction. This is called Punarjanani and is believed to have been built by Viswakarma, the celestial builder at the behest of Parasurama. Unless human beings complete the proscribed number of births there is no salvation for them. It is as a result of evil deeds that man takes birth again, and again. Passing through this cave is believed to relieve devotee of one such birth. It is on Guruvayur Ekadasi day (November- December) that devotees undertake the ritual. On other days it is supposed to be haunted by spirits. It is full of ups and downs, stones, boulders and pits. At some places one has to kneel down and crawl. There are spots where it is pitch dark with no air and therefore suffocating. Yet hundreds of devotees cheerfully go through this ordeal, chanting the Lord's names. After coming out of the cave they take bath in several holy tirthas-Papanasini, Patala tirtha, Ambu tirtha and Kombu tirtha.
The story goes that it was Parasurama who brought the Ganges to Kerala, which is known as Bharatapuzha. Just as the Ganga has several bathing ghats, with each having a Siva temple, on the banks of Bharatapuzha there are five holy places-Tiruvilwamala, Tiruchikuzhi, Tirthala, Tirunavayi, and Tirumittakoclu. Besides there are several Vishnu-Siva temples also on either side. What is Manikarnika ghat in Varanasi isTiruvilwamala to Bharatapuzha.
After the Kurukshetra battle the Pandavas, on the advice of Sage Vyasa, came down here and performed oblations for those who were killed in the battle so that their souls might attain sadgati. Thereafter the Pandavas prayed at the temple and went through Punarjanani. They also installed a few temples on the banks of the river Someswaram, Ivarmatom and Kothakurussi.
Ekadashi Festival
The important annual festival here is Ekadasi in the Malayalam month of Kumbha (February- March). On Ashtami, Navami and Ekadasi days there is vilakku (festival of lights), niramalas (decoration with flower garlands) and elephant processions. Elaborate feasts used to be hold in the past, which like other temples have been discontinued with the change of times. On Ekadasi day, of course, hundreds of devotees observe fast and forgo their sloop. They spend their time in temples in prayers and in witnessing a variety of entertainments given freely by famed artistes. Time was when local chiefs bore the expenses of several items in the temple. For example, the Cochin ruler conducted athazha (night) pooja, the Cochin Vaiyamma Thampuran, ushapayasam (pudding for early morning pooja) the Zamorin of Calicut, cooked rice and the Trivandrum Maharaja, palpayasam (the milk pudding). Now all these offerings have stopped. But those of common devotees have increased enormously and in this respect this temple ranks high among Kerala temples.
This temple, along with several other Kerala temples, was a prey to attack by Tipu Sultan, and also to repeat fires. In 964 Malayalam era, (1789 A.D.) Tipu's army attacked the temple and almost destroyed it. But when they heard that the temple belonged to Cochin ruler with whom Tipu had good relation's further attack was abandoned and the sanctum was thus saved. The Government of Cochin renovated the entire temple. The work was completed in 1036 M.E. (1861 A.D.) and a date for purificatory rites was fixed. But alas! The same night a fire broke out and devastated the temple. The idol on the east nada was removed to the temple tank and was thus saved. The image on the west nada could not be removed being Swayambhu. It took 25 days for the embers to die and when the idol was examined thereafter it was quite intact. The poojas were resumed. The present temple we see is the one renovated by the, erstwhile Cochin Government in 1058 M.E. (1885 A.D.).
Parashurama had entrusted the property of the temple and its administration to six illams. They were called Parasudayavar. They belonged to the Moosad caste. The eldest of the six administered the temple in consultation with others. Parasurama also appointed separate Tantris for east and west nada, and Nambudiris of five illams as temple priests. He also laid down proper pooja routine to be followed.
In course of time the administration of the temple passed on to Perumbadappu (Cochin) and Neduvirippu (Zamorin). But there were frequent quarrels between the two. They both approached the British for mediation. In those days the powerful Sakthan Thampuran ruled Cochin. The British decided in his favor although, by virtue of several landed properties lying in the region of Malabar, the administration should have properly gone to the Zamorin. Today the temple is under the administrative control of the Cochin Devaswom Board.
Monday, April 13, 2009
Thiruvilwamala
"Tiruvillamala" Among the three famous temples dedicated to Sri Rama in Kerala, Tiruvilwamala is the foremost, the image here being selfborn. The other two temples are Triprayar near Trichur and Tiruvangad in North Kerala. Similarly, there are only a few temples for Lakshmana in India, let alone in Kerala. There is one temple at Vennimala some 8km away from Kottayam. But it is not as well known as Tiruvilwamala. To the south of the sanctum is the little Ganapati shrine, which faces east. The east facing image (Lakshmana) is believed to be an image of Vishnu held in worship by Shiva. It is said to have been granted to Parasurama (yet another incarnation of Vishnu) who is said to have established the image here and initiated a worship protocol. The west facing image is said to have been installed by a sage by name Aamalaka who with intense fervor prayed to Vishnu and requested that he take up abode on the Vilvadri hill. Outside the temple and down below on the southern side a flight of stone steps lead to the shrine of Hariharaputra or Ayyappa installed on the same pedestal as Siva and Parvati. The entire courtyard of the temple is paved with stone slabs. On the north side is the temple tank. There is no well inside the temple which is another peculiarity. The water required for daily worship is drawn from a tank situated in the northeast side. Therefore no one is allowed to use this tank. If any pollution is suspected water is brought from the nearby Bharatapuzha. The popular belief is that darshan of both Tirunavayi and Tiruvilwamala on one and the same day is very auspicious.
The legend goes that once the temple priests sleeping on the top storey of the gopuram lighted a lamp and some of them went to Tirunavayi to see if the lights could be really seen from there. They did see the lamp and they showed it to others as well. The very next day the gopuram was struck by lightning and thunder and was razed to the ground. They have not been rebuilt since. According to legend, the eastern idol is the earlier one and was installed by Parasurama himself. It is a stone image about three feet in height. When decorated with gold ornaments, flower garlands and diamond diadem the little image shines and is beautiful to behold.
Sri Vilwadri Mahatmya, a Sanskrit text with 18 chapters, describes the origin of this ancient temple. It is in the form of a conversation between Uma (Parvati) and Maheswara (Siva). According to this, Bhargava Rama, as Parasurama is called, prayed to Siva for the liberation of his pitrus. Pleased with the prayers of Parasurama, Parameswara granted him the image of Vishnu which He Himself was worshipping. Parasurama, in his search for a suitable place for the installation of the deity, came across the beautiful Vilwadri, full of Amala trees. He constructed a temple here, consecrated the deity and laid down the pooja routine. He brought the pirtus and got them liberated as a result of the darshan of the divine deity. The place he settled down finally is still known as Bhutan mala.
Self born Image in the sanctum facing west is Swayambhu or self born. It is four to five feet tall and is permanently fitted with a gold plated cover for the protection of the image and hence never renewed. Once a priest while trying to remove the coverings damaged the idol slightly. Thereafter it was decided to fit it permanently. The cover is in two portions one up to the waist and the other above both so dexterously joined together as not to be visible as separate ones. It is said that there used to be a hole on the pedestal in front of the deity. The water filled here was served as tirtha. Once a piece of kadali plantain fell into this. The priest tried to remove this by piercing the hole with a sharp instrument. He heard a cracking sound of the stone and the tool fell from his hand. The tirtha also dried up subsequently. It is believed that below the sanctum there is a cave and also a golden Vilwa tree. Some say, it is because of this that the place came to be called Vilwamala.
According to another legend when the power of the Vishnu deity increased enormously the asuras foared their end would come soon. To prevent this one asura assumed the guise of a Brahmin and came to the temple. He mixed freely with other Brahmins and participated in the temple feast with them. At night he would haunt the temple, would kill the cows and other animals and eat their flesh. He throw the bones and horns at one place which became a heap. This is still called muri kunnu (muri means ox and kunnu means hill.) This aroused the suspicion of other people who were frightened beyond their wits. They prayed to God. One dark night in the month of Kumbha when everyone was fast asleep the asura broke open the sanctum and tried to destroy the idol. Then Mahavishnu assumed the form of Narasimha half man and half lion praying here also uttered Rama nama and worshipped the deity as Sri, Rama. Consequently the idol on the east side came to be regarded as Lakshmana, Rama’s brother and life and tore him to death. Hearing the asuraa’s wailings people came but were also frightened by the fierce form of the God. At this juncture Vilwamangalathu Swamiyar appeared and he praised the Lord with stotras, addressing him as Vilwadrinatha.
The Bhagawan calmed and assumed his benign form. People were overjoyed and started addressing him as Vilwadrinatha after the sage. Rigorous Tapas The story of the origin of the Swayambhu deity in the west Nada is also related in the Vilwadri Mahatmya referred to earlier. According to this, Aamalakan, the son of Kashyapa Prajapati, started rigorous tapas to propitiate Mahavishnu. lndra thought his objective was to conquer Swarga. He, therefore, deputed the celestial beauties Urvasi, Rambha and Tilottama to interrupt his tapas. But they failed in this. Therefore he approached Kashyapa himself who explained to lndra that Aamalakan had no ambition nor was he interested in things transient. He was only interested in attaining unstinted devotion to God. lndra felt happy and left. But the asuras became panicky. They thought this severe penance would bring about their ruin. They decided to end it by adopting various means, by creating terror in Aamalakan. But the latter opened his eyes which emitted sparks of fire which ultimately turned into a huge fire. The asuras became breathless and died on the spot. The heap of the dead was transformed into rock which is even now known as rakshasapaara (paara moaning rock) to the south east of the present temple.
Sage Aamalakan continued his prayer. Pleased by his perseverance, the four armed Mahavishnu adorned with conch, etc., accompanied by Lakshmi and Bhudevi with Adisesha as his canopy, appeared before him. The sage shad tears of joy and bowed before Bhagawan. Mahavishnu asked devotee to name any boon. Aamalakan said that he desired nothing in this world, not even heaven. What he wanted was achanchala bhakti, unstinted devotion. He also requested the Lord to remain there for the protection of those who suffer in this samsara. Mahavishnu agreed and transferred his image to the deity. Thus both vigrahas facing east and west are of Mahavishnu. Aamalaka Maharshi used to chant Ramaa’s names while doing japas on the west side. Hence people breath Festivals The important annual festival here is Ekadasi in the Malayalam month of Kumbha (FebruaryMarch). On Ashtami, Navami and Ekadasi days there is vilakku (festival of lights), niramalas (decoration with flower garlands) and elephant processions, elaborate feasts used to be held in the past, which like other temples have been discontinued with the change of times. On Ekadasi day, of course, hundreds of devotees observe fast and forgo their sleep. They spend their time in temples in prayers and in witnessing a variety of entertainment’s given freely by famed artistes.
We visited a few more temples and then went back to the hotel room at Pattambi. I was really sad when I had to pack my bags to catch the evening train at Pattambi. I wanted to stay there for a week to inhale the fragrance of Kerala.
It was long weekend and trains were bellowing with passengers. My tickets to Chennai were not confirmed and I pleaded with the SM for ordinary 3 tier sleeper class tickets. But he couldn’t help much, and I called my friend Karun in Chennai and made a request to him. He is in Railways and he was so pissed off when I told him I was going to travel with unconfirmed tickets. He chided me for keeping quite all this while and said would try to help. We got in the train in the AC compartment and waited near the doorway and the TTE gave me no hope. He clearly wrote no room on my ticket but I was so confident that I will get a birth and there not a ray of worry or anxiety on my face. It was quarter past nine and my friend called me from Chennai. He informed me to keep a watch for a cop at Palaghat. The train was nearing Palaghat and the TTE was getting ready to switch duties. The train stopped at the junction the cop came looking for me. I identified myself and he then took me the TTE and murmured a few words in the local language. The TTE asked me to wait for another 30 minutes and that he would find me a birth. I don’t know if this is because of the faith that I had in God or was it because of the positive thinking that I will get the berth, I got it. I thanked God for the memorable trip and went under the blanket in the air-conditioned coach while Kerala was still flashing in my mind.
Further information received from the devotees
* There is a presumption that the idol seen in the Ayyappa Temple in the south is that of Ayyappa as a householder with his wives Poorna and Push kala.
* The right leg put slightly forward in the case of the idol in the eastern shrine (Lakshmana) is considered as evidence to the story of Chakyar Koothu, as described earlier.
* Vilwadrinatha is mostly pleased with Archana done at his holy feet. So only the bare essentials required for the daily routine are taken inside. When subjected to astrological consultations, Laksharchana was not permitted in an open place in the premises of the temple where everybody might witness the function. So it is conducted at the lotus feet of the important deities inside the sacred shrines.
* It is well known that the power of the "Swayambhoo Vigraha" in the western shrine pervades the entire area, Malavattam. When the temple was renovated after the fire accident, the power of the deity was being reinvoked by 'Mantras'. The Tantri was a newly appointed priest. He could not do the 'Avahanakarma' successfully though he tried again and again. The tendency for urination came to him again and again and he came out several times very much worried. An old servant who had come with him enquired what the matter was. He reminded the Tantri that the old priest used to say that the whole Malavattam was to be taken as a unit while doing the Avahanakarma. His counsel was accepted and the work was completed quite satisfactorily.
* On the Ekadesi day, people belonging to all kinds of creeds come here in large crowds. They include excited young men and women as if possessed by spirits, those who massage their body with flaming torches, those who circumambulate the deities on nailed shoes, those who worship the Lord by beating 'Udukku' (a small kind of drum), and those who distribute crushed and rolled plantain fruits, chanting 'Govinda, Govinda'. Nobody creates any obstacle to any one for any of these. It is said that the display of all these denotes the joy in having been given a chance for all. It also reminds us of the 'Burning of Lanka' by Sri Hanuman.
* During the days of 'Mappila mutiny' (an agitation by the Mappilas of Malabar) a combined shouting was arranged here to protect the temple. All the employees of the temple who were staying there at night used to shout "Kavalkare", "Srambikkare" and" Ittiare" at ten O'clock at night from the north-east and south-east corners inside the compound wall of the temple. Some others used to shout back answering the call. This sound echoed in all the. places at Thiruvilwamala including Pampady and Chunkam.
* Sri Vilwadrinatha has been of help and protection to all who worship him with faith and devotion. It was in recent times that a devotee who was observing vow to go to Sabarimala reached the temple with his wife. He was praying with hands folded in front of the Swayambhoo shrine. The door was opened for Deeparadhana, and as soon as he had darsan of the Lord, he fell down and joined the almighty. Death without any difficulty occurred to old people like Narayana Poduval who was always in the vicinity of the temple chanting Ram nam. Mr.Krishna POduval who was an employee in the temple from his very childhood is another example.
* The sudden and easy death of Sri. Venketeswaran Master who used to plant peepul trees in the premises of the temple and spend a lot of time in falling prostrate before Vilwadrinatha praying, is a surprise to one and all.
* The Attakatha of Kharavadham is not played in this temple even now. Once, when Kharavadham was being played, the person who was enacting the role of Khara spoke beyond his limit ridiculing Srirama and others. Vilwadrinatha got angry and killed him. The sword with which the actor was beheaded was washed in a tank near Ganapathi Theertha in the valley of Vilwamala. It is known as "ValkazhukiyaKulam"( the tank in which the sword was washed) and the water still remains red in colour.
* There is a legend regarding the peepul tree growing in the south-west corner inside the compound wall. It is said that to see lizards on that tree is a blessing for the devotees. People believe that seing lizards on this tree is equivalent to seeing Guruvayoorappan and Lord Siva with Goddess Parvathy.
* When Tippu Sultan attacked the temples in this area he looted the "Mannurkunnu" temple at Malesamangalam. After that while proceeding towards this temple he reached a banyan tree very close to the 'Mudiyazhichapara'. There was a huge army ready to face any attack, seeing which he turned back and ran away. That banyan tree is not there now. But the name "Tampuran tirinha aal" (the banyan tree which checked the progress of Tipu and made him turn back) still exists.
* The following facts and stories are seen narrated in the famous Sanskrit work 'Vilwadri Mahatmyam' or the Glory of Vilwamala, which is in the form of a conversation between Uma (Devi Parvathi) and Maheswara (Bhagavan Siva).
* The temple of Vilwadrinatha is the most important of all the 'Beejakshetras'. The 'Atma' (soul) passing through births and deaths according to 'Vasanas" or instincts finds it very difficult to take birth as a human being. To be born as human being and that too in India (Bharath) especially near Bharathappuzha is a rare privilege.
* The goal of Indian culture is to lead the living beings to the path of Salvation or Moksha. It'is believed that worship in temples can play an important role in attaining this goal.
* The tom pie of Vilwadrinatha is the foremost among such temples. This temple is accepted as the most important of all the Beejakshetras because the old men of knowledge knew that Vilwadrinatha, after nurturing these instincts of people assigns them proper circumstances to work them out and finally attain 'Moksha'.
* The forest around this place were inhabited by 'Kaattalas' (foresters) in ancient days. Once a Gandharva named Vichitra Veerya was grazing here in the form of a deer due to the curse of a Rishi. He could regain his original form only when he happened to fall and die in the premises of this temple struck by an arrow shot by a Kattala. It so happened that one of the Kattalas shot the deer and he died. Then the Gandharva appeared in his original form and blessed him. Because of this blessing, a daughter was born to him who finally turned out to be Sabari. The girl hated the ways of her tribe. She moved freely among the devotees in the temple premises and in course of time took birth as the famous 'Sabari' mentioned in Ramayana.
* Lord Vilwadrinatha shows very much interest in promoting the welfare of the people who worship him, without caring for anything else.
* If any death occurs in Malavattam, the Siveli in the temple is suspended until the body is removed. In addition to all these, people resort to the extraordinary practice of crawling through the cave Punarjani, near the temple, to get rid of the fear of rebirth. It is believed that a large spacious cave exists under neath the temple. The story goes that there is a golden Vilwam tree in the cave and those who eat the golden fruits of this tree will be able to attain a body of golden colour and lead a high spiritual life without the fear of any more births and deaths.
* A great sage called Sidhachara came to know about this tree from Sri Narada who was in the habit of wandering all over the universe. Sidhachara narrates the story of his visit to the temple to Bhadrasarma as follows: This area was under a prominent hunter named Sahyapala. Since the whole area was surrounded by thick forest and vigilant guard had been arranged, it was difficult to reach this place and find out the temple. After a long period of enquiry Sidhachara came to know that Sahyapala was seriously ill and disputes were on the way in search of his successor. Somehow he got friendly with Nisasoora, one of the faithful followers of Sahyapala, and made him believe that he had the spiritual power to save Sahyapala and bring him back to life even if he was dead. Sidhachara managed to bring him to a solitary cave and arranged a suitable place for his deep meditation. Strict sentry arrangements were made to avoid others' interference. When Sahyapala died, Sidhachara who knew the technique of 'Parakayapravesa' (spiritually entering the body of another person), kept his own body in a safe place inside the cave and entered the body of Sahyapala. He then came out of bve as Sahyapala recovered from his illness and took charge of administration of the forest area. (It is for the researchers to find out whether the cave mentioned above is same Punarjani cave). Sidhachara in the guise of Sahyapala announced that the Guru who brought him back to life was in deep meditation and sentries were alerted not to have any sort of disturbance there in any way. At times he entered his own body and moved about as sage Sidhachara. At last he found out the temple. He drove away all the hunters within a short period of his administration. It is believed that Sidhachara is still in good health and practicing penance at Sidhachalam. Bhadrasarma who came to know of the glory of this place from Sidhachara, reached Vilwadri and tasted the fruit of the golden vilwam. The story of Rishi Amalaka who came here hearing about the importance of this region is well known. It is said that the rakshasas who tried to disturb Amalaka in many ways were cursed to take the shape of rocks and this is how the Rakshasapara near the temple came into existence. The 'Swayambhoo' idol in the western shrine is that of Sri Mahavishnu (as He appeared before Rishi Amalaka) turned into a stone image according to the request of the Rishi to bless the devotees for ever. The Vishnu vigraha in the eastern shrine was installed by Parasurama who received it from his Guru Paramasiva. Bhuthanatha & Durgadevi who had accompanied Parasurama at that time settled down nearby below the temple. Sri Bhuthanatha controls the affairs of the temple while Durgadevi attends to the protection of the area. The day set aside for them to visit Vilwadrinatha without disturbing the premises is now celebrated as 'Parakkottukavu Vela'. Usually on this day Sri Durgadevi starts with the Bhutaganas in a procession, from the temporary shed built for 'Paana' (a religious ceremony) near Bhuthanatha or Kundil Ayyappa, and sits near 'Vaikaattirichira' and blesses all the living beings on that day.
* The right leg put slightly forward in the case of the idol in the eastern shrine (Lakshmana) is considered as evidence to the story of Chakyar Koothu, as described earlier.
* Vilwadrinatha is mostly pleased with Archana done at his holy feet. So only the bare essentials required for the daily routine are taken inside. When subjected to astrological consultations, Laksharchana was not permitted in an open place in the premises of the temple where everybody might witness the function. So it is conducted at the lotus feet of the important deities inside the sacred shrines.
* It is well known that the power of the "Swayambhoo Vigraha" in the western shrine pervades the entire area, Malavattam. When the temple was renovated after the fire accident, the power of the deity was being reinvoked by 'Mantras'. The Tantri was a newly appointed priest. He could not do the 'Avahanakarma' successfully though he tried again and again. The tendency for urination came to him again and again and he came out several times very much worried. An old servant who had come with him enquired what the matter was. He reminded the Tantri that the old priest used to say that the whole Malavattam was to be taken as a unit while doing the Avahanakarma. His counsel was accepted and the work was completed quite satisfactorily.
* On the Ekadesi day, people belonging to all kinds of creeds come here in large crowds. They include excited young men and women as if possessed by spirits, those who massage their body with flaming torches, those who circumambulate the deities on nailed shoes, those who worship the Lord by beating 'Udukku' (a small kind of drum), and those who distribute crushed and rolled plantain fruits, chanting 'Govinda, Govinda'. Nobody creates any obstacle to any one for any of these. It is said that the display of all these denotes the joy in having been given a chance for all. It also reminds us of the 'Burning of Lanka' by Sri Hanuman.
* During the days of 'Mappila mutiny' (an agitation by the Mappilas of Malabar) a combined shouting was arranged here to protect the temple. All the employees of the temple who were staying there at night used to shout "Kavalkare", "Srambikkare" and" Ittiare" at ten O'clock at night from the north-east and south-east corners inside the compound wall of the temple. Some others used to shout back answering the call. This sound echoed in all the. places at Thiruvilwamala including Pampady and Chunkam.
* Sri Vilwadrinatha has been of help and protection to all who worship him with faith and devotion. It was in recent times that a devotee who was observing vow to go to Sabarimala reached the temple with his wife. He was praying with hands folded in front of the Swayambhoo shrine. The door was opened for Deeparadhana, and as soon as he had darsan of the Lord, he fell down and joined the almighty. Death without any difficulty occurred to old people like Narayana Poduval who was always in the vicinity of the temple chanting Ram nam. Mr.Krishna POduval who was an employee in the temple from his very childhood is another example.
* The sudden and easy death of Sri. Venketeswaran Master who used to plant peepul trees in the premises of the temple and spend a lot of time in falling prostrate before Vilwadrinatha praying, is a surprise to one and all.
* The Attakatha of Kharavadham is not played in this temple even now. Once, when Kharavadham was being played, the person who was enacting the role of Khara spoke beyond his limit ridiculing Srirama and others. Vilwadrinatha got angry and killed him. The sword with which the actor was beheaded was washed in a tank near Ganapathi Theertha in the valley of Vilwamala. It is known as "ValkazhukiyaKulam"( the tank in which the sword was washed) and the water still remains red in colour.
* There is a legend regarding the peepul tree growing in the south-west corner inside the compound wall. It is said that to see lizards on that tree is a blessing for the devotees. People believe that seing lizards on this tree is equivalent to seeing Guruvayoorappan and Lord Siva with Goddess Parvathy.
* When Tippu Sultan attacked the temples in this area he looted the "Mannurkunnu" temple at Malesamangalam. After that while proceeding towards this temple he reached a banyan tree very close to the 'Mudiyazhichapara'. There was a huge army ready to face any attack, seeing which he turned back and ran away. That banyan tree is not there now. But the name "Tampuran tirinha aal" (the banyan tree which checked the progress of Tipu and made him turn back) still exists.
* The following facts and stories are seen narrated in the famous Sanskrit work 'Vilwadri Mahatmyam' or the Glory of Vilwamala, which is in the form of a conversation between Uma (Devi Parvathi) and Maheswara (Bhagavan Siva).
* The temple of Vilwadrinatha is the most important of all the 'Beejakshetras'. The 'Atma' (soul) passing through births and deaths according to 'Vasanas" or instincts finds it very difficult to take birth as a human being. To be born as human being and that too in India (Bharath) especially near Bharathappuzha is a rare privilege.
* The goal of Indian culture is to lead the living beings to the path of Salvation or Moksha. It'is believed that worship in temples can play an important role in attaining this goal.
* The tom pie of Vilwadrinatha is the foremost among such temples. This temple is accepted as the most important of all the Beejakshetras because the old men of knowledge knew that Vilwadrinatha, after nurturing these instincts of people assigns them proper circumstances to work them out and finally attain 'Moksha'.
* The forest around this place were inhabited by 'Kaattalas' (foresters) in ancient days. Once a Gandharva named Vichitra Veerya was grazing here in the form of a deer due to the curse of a Rishi. He could regain his original form only when he happened to fall and die in the premises of this temple struck by an arrow shot by a Kattala. It so happened that one of the Kattalas shot the deer and he died. Then the Gandharva appeared in his original form and blessed him. Because of this blessing, a daughter was born to him who finally turned out to be Sabari. The girl hated the ways of her tribe. She moved freely among the devotees in the temple premises and in course of time took birth as the famous 'Sabari' mentioned in Ramayana.
* Lord Vilwadrinatha shows very much interest in promoting the welfare of the people who worship him, without caring for anything else.
* If any death occurs in Malavattam, the Siveli in the temple is suspended until the body is removed. In addition to all these, people resort to the extraordinary practice of crawling through the cave Punarjani, near the temple, to get rid of the fear of rebirth. It is believed that a large spacious cave exists under neath the temple. The story goes that there is a golden Vilwam tree in the cave and those who eat the golden fruits of this tree will be able to attain a body of golden colour and lead a high spiritual life without the fear of any more births and deaths.
* A great sage called Sidhachara came to know about this tree from Sri Narada who was in the habit of wandering all over the universe. Sidhachara narrates the story of his visit to the temple to Bhadrasarma as follows: This area was under a prominent hunter named Sahyapala. Since the whole area was surrounded by thick forest and vigilant guard had been arranged, it was difficult to reach this place and find out the temple. After a long period of enquiry Sidhachara came to know that Sahyapala was seriously ill and disputes were on the way in search of his successor. Somehow he got friendly with Nisasoora, one of the faithful followers of Sahyapala, and made him believe that he had the spiritual power to save Sahyapala and bring him back to life even if he was dead. Sidhachara managed to bring him to a solitary cave and arranged a suitable place for his deep meditation. Strict sentry arrangements were made to avoid others' interference. When Sahyapala died, Sidhachara who knew the technique of 'Parakayapravesa' (spiritually entering the body of another person), kept his own body in a safe place inside the cave and entered the body of Sahyapala. He then came out of bve as Sahyapala recovered from his illness and took charge of administration of the forest area. (It is for the researchers to find out whether the cave mentioned above is same Punarjani cave). Sidhachara in the guise of Sahyapala announced that the Guru who brought him back to life was in deep meditation and sentries were alerted not to have any sort of disturbance there in any way. At times he entered his own body and moved about as sage Sidhachara. At last he found out the temple. He drove away all the hunters within a short period of his administration. It is believed that Sidhachara is still in good health and practicing penance at Sidhachalam. Bhadrasarma who came to know of the glory of this place from Sidhachara, reached Vilwadri and tasted the fruit of the golden vilwam. The story of Rishi Amalaka who came here hearing about the importance of this region is well known. It is said that the rakshasas who tried to disturb Amalaka in many ways were cursed to take the shape of rocks and this is how the Rakshasapara near the temple came into existence. The 'Swayambhoo' idol in the western shrine is that of Sri Mahavishnu (as He appeared before Rishi Amalaka) turned into a stone image according to the request of the Rishi to bless the devotees for ever. The Vishnu vigraha in the eastern shrine was installed by Parasurama who received it from his Guru Paramasiva. Bhuthanatha & Durgadevi who had accompanied Parasurama at that time settled down nearby below the temple. Sri Bhuthanatha controls the affairs of the temple while Durgadevi attends to the protection of the area. The day set aside for them to visit Vilwadrinatha without disturbing the premises is now celebrated as 'Parakkottukavu Vela'. Usually on this day Sri Durgadevi starts with the Bhutaganas in a procession, from the temporary shed built for 'Paana' (a religious ceremony) near Bhuthanatha or Kundil Ayyappa, and sits near 'Vaikaattirichira' and blesses all the living beings on that day.
Some peculiarities regarding this temple
The water used inside temple is taken from the 'Thirthakulam' specially set apart for the purpose. It exists in the north-east corner just outside the east compound wall. If it gets impure, water has to be brought from Bharathapuzha with the retinue of drums, pipes and other musical instruments.
The huge peepul tree near the eastern gateway of the temple growing on the rock, where there is no soil at all, is really a wonderful sight. The roots of this tree are seen even inside the temple among the crevices in the rocks.
It is worth mentioning that the 'Naranarayan tapas', 'Aroodham work' and the wooden chain seen in this temple bear witness to the wonderful specimens of wooden carvings. It is only in this temple that the 'Arathothi', 'Panjanam' and 'Nadappura' of the eastern shrine and 'Balikkallu' and 'Padinjarambalam' of the western shrine are seen together at a glance. There is no flagstaff in this temple. The 'Bali' is offered on the 'Balikkallu', which came up without any human effort under the Panjana in front of the eastern shrine. It is really surprising that the rays of the rising sun fall directly on the idol in the eastern shrine, and the rays of the setting sun fall directly on the idol of the western shrine on 8th, 9th and 10th of Kanni and Meenam. Though both the shrines are built seperately with enough space in between, the craftsmanship is so wonderful that anybody visiting the temple feels that there is only one shrine in which one idol faces the east and the other faces the west. As far as the idols are concerned people consider them both as idols of Vishnu, yet they are worshipped as Sri Rama and Lakshmana in the west and east shrines respectively. But importance is seen for the assumption that it is Vilwadrinatha to whom the prayer is offered in both the shrines. Some of the legends Kolakkattiri Namboodiri was very rich but had no progeny. One day Vilwadrinathas of both the shrines went to him as guests in the guise of brahmin boys. When drinking water was given to them, they said, "Konden, Kolakkattiri", which means "Received, Kolakkattiri" and disappeared. The Namboodiri realised that Vilwdrinatha had taken away all their property. Naturally he was very much worried. Then his wife persuaded him to go to the temple and have 'Sankha theertha' saying, 'Veenden, Vilwadrinatha", meaning that I have taken back my properties. But when Kolakkatiri Namboodiri reached the temple the watchmen did not allow him to enter the temple. From that day onwards the custom of giving 'Sankha theertha' was stopped forever. After this incident the ladies of Namboodiri families never used to go inside the temple till recent years.
The holy places where the presence of Vilwadrinatha was felt are known as 'Koottalas'. There are several folklores about the Koottalas. Vilwadrinathas are said to have appeared before an old woman at Vallikkottu Padippura (one of the Koottalas) and promised to help her. They were very much satisfied with the milkand fruits given by her. Laterthe Thiruvilwamala Devaswam undertook all the assets of that woman and looked after her until her death and carried out the customary rituals after her death. Even today, light is lit, conch is blown and special pooja is done in that house.
Once upon a time a poor brahmin of Mangalathumana was very much worried since he did not have enough money to conduct the marriage of his daughter. It was then that the king of Cochin had come to worship Vilwadrinatha. It dawned upon the brahmin that his property was to be donated to the temple in the presence of the king. He did accordingly. The king gave all possible help to the brahmin and saved him from all his worries and anxieties. The place so donated by the brahmin in the name of Malayditya mangalam is now known as Malesamangalam.
Years ago people belonging to the lower castes were not allowed to go inside the temple. They could have darsan of Vilwadrinatha only from outside the temple. At that time the 'Balikkallu' in front of the eastern shrine was as high as the 'Balikkallu' in front of the western shrine. So it was not easy for them to see the idol. In order to save the devotees from this difficulty that 'Balikkallu' went down automatically and another one rose up under the Panjanam. The western side of the 'D~pasthambham' in front of the eastern shrine where the balikkallu lowered down itself is still considered to be sacred. There was a time when the temple was rendered extremely beautiful with towers on the east and west, which were fully decorated with Puranic pictures. In these days the 'Parasu-utayavar' and some of the priests used to spend the night time in the western and eastern towers respectively. It is said that these two towers were knocked down by thunderstroke when the truth came to the limelight that the lamps lit in the towers of this temple could be seen from the base of the peepul tree in front of the temple at Thirunavaya. The rebuilding of these towers was not admissible as per findings of astrology, con se quentlythe bases of these broken towers are kept as such even now.
A nair woman who was in the habit of praying daily in the temple from early childhood used to speak a lot considering Vilwadrinatha as her husband. Others used to neglect this, saying that they were words of a mad woman. Once it so happened that she saw a 'Tali' (an ornament) in the neck of the idol of Vilwadrinatha. The ornament was given as an offering by a devotee. The woman got terribly angry and said that it was something to be worn by ladies like her. The next day the priest was astonished to see that the Tali had disappeared from the idol and the same appeared on the neck of the lady. Everybody was wonderstruck. From that day onwards articles given as offerings to the deities were being sold in public auction and the amount credited to the funds of the temple.
The huge peepul tree near the eastern gateway of the temple growing on the rock, where there is no soil at all, is really a wonderful sight. The roots of this tree are seen even inside the temple among the crevices in the rocks.
It is worth mentioning that the 'Naranarayan tapas', 'Aroodham work' and the wooden chain seen in this temple bear witness to the wonderful specimens of wooden carvings. It is only in this temple that the 'Arathothi', 'Panjanam' and 'Nadappura' of the eastern shrine and 'Balikkallu' and 'Padinjarambalam' of the western shrine are seen together at a glance. There is no flagstaff in this temple. The 'Bali' is offered on the 'Balikkallu', which came up without any human effort under the Panjana in front of the eastern shrine. It is really surprising that the rays of the rising sun fall directly on the idol in the eastern shrine, and the rays of the setting sun fall directly on the idol of the western shrine on 8th, 9th and 10th of Kanni and Meenam. Though both the shrines are built seperately with enough space in between, the craftsmanship is so wonderful that anybody visiting the temple feels that there is only one shrine in which one idol faces the east and the other faces the west. As far as the idols are concerned people consider them both as idols of Vishnu, yet they are worshipped as Sri Rama and Lakshmana in the west and east shrines respectively. But importance is seen for the assumption that it is Vilwadrinatha to whom the prayer is offered in both the shrines. Some of the legends Kolakkattiri Namboodiri was very rich but had no progeny. One day Vilwadrinathas of both the shrines went to him as guests in the guise of brahmin boys. When drinking water was given to them, they said, "Konden, Kolakkattiri", which means "Received, Kolakkattiri" and disappeared. The Namboodiri realised that Vilwdrinatha had taken away all their property. Naturally he was very much worried. Then his wife persuaded him to go to the temple and have 'Sankha theertha' saying, 'Veenden, Vilwadrinatha", meaning that I have taken back my properties. But when Kolakkatiri Namboodiri reached the temple the watchmen did not allow him to enter the temple. From that day onwards the custom of giving 'Sankha theertha' was stopped forever. After this incident the ladies of Namboodiri families never used to go inside the temple till recent years.
The holy places where the presence of Vilwadrinatha was felt are known as 'Koottalas'. There are several folklores about the Koottalas. Vilwadrinathas are said to have appeared before an old woman at Vallikkottu Padippura (one of the Koottalas) and promised to help her. They were very much satisfied with the milkand fruits given by her. Laterthe Thiruvilwamala Devaswam undertook all the assets of that woman and looked after her until her death and carried out the customary rituals after her death. Even today, light is lit, conch is blown and special pooja is done in that house.
Once upon a time a poor brahmin of Mangalathumana was very much worried since he did not have enough money to conduct the marriage of his daughter. It was then that the king of Cochin had come to worship Vilwadrinatha. It dawned upon the brahmin that his property was to be donated to the temple in the presence of the king. He did accordingly. The king gave all possible help to the brahmin and saved him from all his worries and anxieties. The place so donated by the brahmin in the name of Malayditya mangalam is now known as Malesamangalam.
Years ago people belonging to the lower castes were not allowed to go inside the temple. They could have darsan of Vilwadrinatha only from outside the temple. At that time the 'Balikkallu' in front of the eastern shrine was as high as the 'Balikkallu' in front of the western shrine. So it was not easy for them to see the idol. In order to save the devotees from this difficulty that 'Balikkallu' went down automatically and another one rose up under the Panjanam. The western side of the 'D~pasthambham' in front of the eastern shrine where the balikkallu lowered down itself is still considered to be sacred. There was a time when the temple was rendered extremely beautiful with towers on the east and west, which were fully decorated with Puranic pictures. In these days the 'Parasu-utayavar' and some of the priests used to spend the night time in the western and eastern towers respectively. It is said that these two towers were knocked down by thunderstroke when the truth came to the limelight that the lamps lit in the towers of this temple could be seen from the base of the peepul tree in front of the temple at Thirunavaya. The rebuilding of these towers was not admissible as per findings of astrology, con se quentlythe bases of these broken towers are kept as such even now.
A nair woman who was in the habit of praying daily in the temple from early childhood used to speak a lot considering Vilwadrinatha as her husband. Others used to neglect this, saying that they were words of a mad woman. Once it so happened that she saw a 'Tali' (an ornament) in the neck of the idol of Vilwadrinatha. The ornament was given as an offering by a devotee. The woman got terribly angry and said that it was something to be worn by ladies like her. The next day the priest was astonished to see that the Tali had disappeared from the idol and the same appeared on the neck of the lady. Everybody was wonderstruck. From that day onwards articles given as offerings to the deities were being sold in public auction and the amount credited to the funds of the temple.
Giripradakshinam
The devotees in olden days used to consider the 'Giripradakshinam' as a form of worship to get relieved of all their ailments and worries. But the present generation is quite unfamiliar with this practice.
Though the location of the temple stands divided in three sections as Bhutamala, Vilwamala and Moorikkunnu, it is collectively known as Vilwamala.
Among these the Bhutamala was particularly set apart by Parasurama as the abode of Bhutas and Pretas. The famous Punarjani cave lies at the western end of Bhutamala. The Moorikkunnu lying towards the west of Vilwamala is supposed to be the playground of 'Nandikeswara'. This confirms the belief that 'Sivasakthi' is also present in the idol in the western shrine. One has to travel a distance of about 16 kms. for circumambulating the suburbs of the temple as a whole. The first Giripradakshinam was done in March 1976 when the 'Laksharchana' was conducted. Nowadays Giripradakshinam is done on special occasions. The set of devotees for Giripradakshinam assembles in the temple atfive O'clock in the morning. Together they circumambulate the temple praying to the Lord and get down the steps of the western gateway and proceed chanting the Lord's name along the Kakkakund road near Moorikkunnu which later joins the main road. They move along the road going through Pampady, Kollaikal, Naduvathapara, Malesamangalam and Chunkam and at last reach Kakkakund road again. Then they climb the steps of the western entrance to the temple and the Giripradakshinam comes to an end with the circumambulation of the temple. It takes about five hours to complete this and anybody without any discrimination of class, colour or creed can take part in this. Even Adi Sankara has described the Giripradakshinam as a mode of worship, which gives happiness and peace of mind to anybody, who is after longevity, health and prosperity.
The calm and sacred form of Vilwadrinatha keeping aloof from the pomp and show of the outside world removes the impurities of mind, elevating it to a higher level of peace and bliss.
Though the location of the temple stands divided in three sections as Bhutamala, Vilwamala and Moorikkunnu, it is collectively known as Vilwamala.
Among these the Bhutamala was particularly set apart by Parasurama as the abode of Bhutas and Pretas. The famous Punarjani cave lies at the western end of Bhutamala. The Moorikkunnu lying towards the west of Vilwamala is supposed to be the playground of 'Nandikeswara'. This confirms the belief that 'Sivasakthi' is also present in the idol in the western shrine. One has to travel a distance of about 16 kms. for circumambulating the suburbs of the temple as a whole. The first Giripradakshinam was done in March 1976 when the 'Laksharchana' was conducted. Nowadays Giripradakshinam is done on special occasions. The set of devotees for Giripradakshinam assembles in the temple atfive O'clock in the morning. Together they circumambulate the temple praying to the Lord and get down the steps of the western gateway and proceed chanting the Lord's name along the Kakkakund road near Moorikkunnu which later joins the main road. They move along the road going through Pampady, Kollaikal, Naduvathapara, Malesamangalam and Chunkam and at last reach Kakkakund road again. Then they climb the steps of the western entrance to the temple and the Giripradakshinam comes to an end with the circumambulation of the temple. It takes about five hours to complete this and anybody without any discrimination of class, colour or creed can take part in this. Even Adi Sankara has described the Giripradakshinam as a mode of worship, which gives happiness and peace of mind to anybody, who is after longevity, health and prosperity.
The calm and sacred form of Vilwadrinatha keeping aloof from the pomp and show of the outside world removes the impurities of mind, elevating it to a higher level of peace and bliss.
Offerings
Smearing the idols with sandal paste is an important mode of worship common to all the deities. All the idols fully covered with sandal paste and decorated with ornaments alongwith the bright glow of oil lamps create a divine halo all over the shrine. Besides this, 'Appam' to Ganapathi, 'Vadamala' and 'Avil' to Hanuman and 'Ad a' to Ayyappan are the most important offerings. It is a common mode of worship to light the oil lamps inside the temple with ghee. In addition to this, strange gifts as bow and arrow, cradles, etc. are also offered by devotees.
Daily worship
The dawn of Vilwadrinatha begins exactly at four O'clock hearing the sound of the blowing of conch. First of all, the flower garlands, etc. used on the previous day are removed. Then 'Sankhabhisheka' is done followed by 'Malar nivedyam'. Nivedyam and pudding with ghee are usually offered for worship in the morning. After 'Siveli' and 'Navakam', comes 'Pantheeradi pooja' between morning and noon. Rice cooked without jaggery is offered at this time.The custom is to have Nivedyam and pudding with milk for the pooja at noon. 'Siveli' follows this.
The temple is reopened at 5 p.m. in the evening. The 'Deeparadhana' at sunset with blowing of the conch is a very attractive ceremony. The 'Sandhyavela' after deeparadhana is usually accompanied by various instruments like drums, pipes, etc. When sandhyavela is over, 'Athazhapooja' (Pooja of the night time) begins. The offerings include 'Appam', 'Nivedyam' and pudding. The day ends with Siveli and 'Trippuka'. Even though all the poojas are common for both the deities, the begining is always from the eastern shrine as in the case of deeparadhana. If any death occurs in the 'Malavattam' (the area surrounding the temple), the siveli in the temple is delayed until the body is removed. This denotes the unbreakable relationship between the temple and the surrounding area.
The temple is reopened at 5 p.m. in the evening. The 'Deeparadhana' at sunset with blowing of the conch is a very attractive ceremony. The 'Sandhyavela' after deeparadhana is usually accompanied by various instruments like drums, pipes, etc. When sandhyavela is over, 'Athazhapooja' (Pooja of the night time) begins. The offerings include 'Appam', 'Nivedyam' and pudding. The day ends with Siveli and 'Trippuka'. Even though all the poojas are common for both the deities, the begining is always from the eastern shrine as in the case of deeparadhana. If any death occurs in the 'Malavattam' (the area surrounding the temple), the siveli in the temple is delayed until the body is removed. This denotes the unbreakable relationship between the temple and the surrounding area.
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